\\INTRODUCTION TO 1 CORINTHIANS 14\\

In this chapter the apostle discourses concerning the use of spiritual
gifts, and prefers prophesying, or preaching, to every other gift; and
directs to the order and manner of using it, and also points at the
persons who should exercise it; and whereas there was much confusion
and disorder in this church, in the management of the affairs of it,
the chapter is concluded with a general exhortation to do everything
in a decent and orderly manner. The apostle begins with an exhortation
to follow after charity, which he had commended in the preceding
chapter, and had preferred to gifts, and yet he would not have gifts
slighted, but represents them as desirable; particularly prophesying or
preaching, which he prefers above all, \\#1Co 14:1\\ and especially
above the gift of tongues, and for which he gives his reasons; he that
speaks with tongues, speaks to God and not to men; at least not to
their understanding, though he may by his gift deliver the most
excellent truths, \\#1Co 14:2\\ whereas he that preaches speaks to men,
to their edification, exhortation, and comfort, \\#1Co 14:3\\ the one
edifies himself, and the other the church, \\#1Co 14:4\\ wherefore
since he had a sincere affection for this church, though he could wish
they all had the gift of speaking with tongues, yet he rather desired
they might have the gift of preaching, because that was most for
edification, \\#1Co 14:5\\ and exemplifies this in himself, that should
he come to them speaking with divers tongues, this would be of no use
to them, unless he came revealing, making known, and preaching the
doctrines of the Gospel to them, \\#1Co 14:6\\ and illustrates this by
a simile taken from musical instruments, in which unless there is a
distinction of sounds, the music will not be understood, and there can
be nothing grateful and pleasant: and such is speaking with divers
tongues, without an interpretation, \\#1Co 14:7\\ and particularly by a
simile taken from the trumpet, as used in war; which if it gives a
sound that is unknown, it will be no direction to prepare for the
battle, \\#1Co 14:8\\ which similes are accommodated to the case in
hand; showing that words easy to be understood by the hearer should be
made use of by the speaker, or speaking is in vain, \\#1Co 14:9\\ each
word in every language indeed has its signification, some idea or
another annexed to it; but if this is not understood by the hearer as
well as the speaker, they become barbarians to one another,
\\#1Co 14:10,11\\ wherefore such as were eagerly desirous of spiritual
gifts, should covet those that were most for edification; and if
speaking with tongues were what they were most set upon, they should
pray for the gift of interpretation also, \\#1Co 14:12,13\\ because,
for instance, if prayer is made in an unknown tongue, the extraordinary
gift indeed may be exercised, but not to the understanding, and so not
to the profit of others, \\#1Co 14:14\\ hence the apostle determines
for himself, that though he should make use of his spiritual gifts,
both in praying and singing, it should be in such a manner as to be
understood by others, as well as himself, \\#1Co 14:15\\ and it was
right for everyone to do so likewise, otherwise persons not knowing
what is prayed for, or thanks given for, would be so far from being
able to join in the exercise, that they could not so much as say Amen
at the conclusion of it, \\#1Co 14:16\\ and though thanks might be
returned for a mercy received in ever so agreeable a manner, yet it
could be no ways edifying to a man that did not understand the language
in which it was expressed, \\#1Co 14:17\\ not that the apostle said all
this, because he had not such a gift himself, for he had it to a
greater degree than any in this church had arrived to, \\#1Co 14:18\\
yet after all it was more eligible to him to speak live words in a
public manner, so as to be understood, than ten thousand in a language
the people were ignorant of, \\#1Co 14:19\\ wherefore he exhorts the
Corinthians not to act the childish part, to covet speaking with
tongues, but rather the more manly one, to prophesy, or preach, to the
understanding of others, \\#1Co 14:20\\ moreover, the apostle deters
them from seeking to speak with divers tongues, by citing a passage out
of \\#Isa 28:11\\ by which it appears, that speaking with divers
tongues and strange languages was sometimes threatened as a punishment,
and not given as a blessing, \\#1Co 14:21\\ besides, speaking with
tongues was a sign of unbelief, and used for the conviction of
unbelievers; whereas prophesying, or preaching, was a sign of faith,
and was for the profit of believers, and therefore the most desirable,
\\#1Co 14:22\\ to which he adds another reason, dissuading from the use
of speaking with divers tongues in public, where they are not
understood, taken from the opinion that ignorant and unbelieving
persons coming into their assemblies would entertain of them, as though
they were madmen, \\#1Co 14:23\\ whereas should they preach in a
language understood, on the contrary it might be of use for the
conviction of such persons, who having the secrets of their hearts laid
open to them, will fall down and worship God, whose word they hear; and
when they depart, report that the divine presence is with such a
people, \\#1Co 14:24,25\\ hence the apostle proceeds to direct to the
proper and orderly manner of using gifts; that whereas there were
different ones among them, one had one gift, and another had another,
they might all be used, provided they were used in such a manner as to
tend to edification, \\#1Co 14:26\\ so for instance, if speaking in an
unknown tongue was used, it should be only by two or three at most, one
after another; and there should be an interpreter to make known the
meaning of what was said to the people, \\#1Co 14:27\\ but if there
were none that had the gift of interpreting, then it was most advisable
for the speaker to be silent in public, and only in private speak to
God and himself, \\#1Co 14:28\\ and then as for those that had the gift
of prophesying, or preaching, these should exercise their gift two or
three at a time, one after another, and the rest should sit and judge
what they delivered, whether agreeable to the word of God or not,
\\#1Co 14:29\\ and should anything be more clearly revealed to one
that sat and heard, the speaker should be silent, and give way to him,
that he might have the opportunity of declaring it to the edification
of the church, \\#1Co 14:30\\ for all that had the gift of preaching
might use it one after another, by turns, for general instruction and
comfort, \\#1Co 14:31\\ seeing spiritual gifts are subject to and at
the dispose of those that are possessed of them: or the doctrines
preached by the one are subject to the examination and judgment of the
other, \\#1Co 14:32\\ for God, the donor of all gifts, is the author of
order and peace, and not of confusion in all the churches, \\#1Co 14:33\\
and whereas the apostle had suggested, that all might prophecy, or
preach, that is, that had gifts qualifying for it, he would be
understood only of men, and not women, who were not permitted to speak
in the church in a way of preaching; no, not even to ask questions
there about what they heard, but if they wanted to be informed of any
thing they did not rightly understand, they were to ask their husbands
at home; this the apostle argues, partly from the law, which commands
them to be in obedience to men, and partly from the indecency of such a
practice, \\#1Co 14:34,35\\ and seeing as it should seem such a
practice did obtain in the church at Corinth, the apostle warmly
reproves them for it, it being what was not to be observed in other
churches, by intimating to them, that the Gospel neither came out from
them, nor did it come to them only, \\#1Co 14:36\\ and whoever had a
gift of preaching, or a spiritual understanding of things, must allow,
that what the apostle said were not the commandments of men, but of
God, \\#1Co 14:37\\ but as for ignorant persons, who were affectedly
and wilfully such, they must so remain, there was no help for it,
\\#1Co 14:38\\ upon which the apostle repeats his exhortation he set
out with, to desire in the first place the gift of prophesying, or
preaching, though he would not have speaking with tongues forbidden,
provided the above rules were attended to, \\#1Co 14:39\\ and concludes
with a general exhortation to do all the above things, and everything
relating to the doctrine and discipline of the church, in a becoming
and orderly manner, \\#1Co 14:40\\.